as we use it in a sense approximating to its legitimate import, does it
obscure, confuse and derange the ideas of men as to the great and
glorious plan of salvation in the gospel, which represent all men as
either for or against Christ, and appeals to their works as decisive of
their actual, spiritual character, as friends or as enemies of the
Redeemer.

Such being the deleterious influence of this doctrine, it is important
to show, that it finds no sanction from a just interpretation of the
Word of God.

By baptismal regeneration is properly meant the doctrine that baptism
is necessarily and invariably attended by spiritual regeneration; and
that such water baptism is essential to salvation.

In the case of all adults, the Scriptures represent _faith in Christ_ as
the necessary prerequisite to baptism, and baptism as a rite by which
those who had already consecrated themselves to Christ, or been
converted, made a public profession of the fact, received a pledge of
the divine favor, or of forgiveness of sins, and were admitted to
membership in the visible church. The same inspired records also teach,
that if men are destitute of this faith, if they believe not, they shall
be damned, notwithstanding their baptism. "He that _believeth_ and is
baptized shall be saved, and he that _believeth_ not, shall be damned,"
Matt. xvi. 16. And Philip said to the eunuch, "If thou _believest_ with
all thy heart, thou mayest be baptized," Acts viii. 37. "_Repent_ and be
baptized," Acts ii. 38; viii. 62; xviii. 8. Hence if baptism required
previous faith and repentance, or conversion in adults, and if, when
they were destitute of this faith or conversion, they were damned,
notwithstanding their baptism; it follows that baptism was not, and is